Naamghar is an integral part of our
society and it holds the sacred position not only in our society but also in
the heart of every individual of Assam. Its unavoidable role in the society
made a better platform of Assamese culture. Way back in
15th century Baishnab saint Mahapurush Srimanta Shankar Deva founder
of Baishnab Religion first introduced
a unique prayer house called Naamghar
. Before Naamghar came
into existence there was no such a structure where people can gather
and cite recitals. The first Naamghar
was established at Bordowa in Nagaon district of Assam. The word Naamghar
comprises with two Assamese words
"naam" means prayer and
"ghar" means house.
Ekasarana-naam-Dharma or Baishnab religion founded and propagated
by Srimanta Shankar Deva in the
15th century. At Bordowa, he
constructed a Hari-griha (house
of the Lord) in which he installed an image of Vishnu that was found during the
construction of the griha. But it was
not meant for worshipping of imaginary gods or idols; it was just a showpiece
of art work. Eventually, he was absolutely against any kind of worshipping of
Idols or imaginary gods. At Bordowa he constructed the first Naamghar and started preaching. The
doors of the Naamghar was open to
all, no matter what caste or gender one belongs to.
The Naamghar
was a long and open hall, where the devotees sat together to sing
the glory of God. There was no idol instead of this only a book, generally the Bhagavata placed on Thapoa, Naamghar was
not only a place of prayer, but also a centre of learning, a
community house where villagers gathered to discuss their social issues,
a training centre of arts and crafts and above all, a centre of unity of the
society. Namghars were also used for
cultural activities associated a social congregation like Bhaona (drama) and Xatriya
Dance.
The impact of
Naamghar on Assamese society and culture has been tremendous. Even the
Saktas (who are not in vaishavism and worship idols) of the present society
equally participate and give their utmost contribution to Naamghars.
They built naamghar in their villages and exercise recitals and observe monthly
rituals like purnima, amabaishya and Tithi's of both saint Shankar Deva and
Madhab Deva as the vaishnavaite do. It diffused a high degree of enlightenment
among the masses of the people. The institution naamghar has a good
influence on the social and communal life of the Assamese people. It also
act as the meeting place in villages as well as in towns . The
village people learn here what they did not know before and receive new ideas
and experiences. The Naamghars are serving as a panchayat-hall, where the
villagers gather also to discuss many current problems of the village and
community life and political as well as economic and social subjects. It
has continued to be the common center of social and religious activities.
Women of the assamese society performing a great role in naamghars.
Generally in villages women from each household by rotation are to sweep and
clean the naamghar daily. They are allowed to take part in every occasion of
the naamghars equally as men even in some occasions women takes the
initiation also.
The rich culture and tradition of Assamese society,
its music, dance and literature all emerged at Naamghar and cross all barriers
of caste, creed and religion. In fact, it enriches tradition of the
society, without referring to the diverse lifestyle, arts-crafts, fairs and
festival of the people residing therein, would be as good as incomplete.
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